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Remedies Against Revenance: Two Cases from Old Hailuoto (Karlö), North Ostrobothnia, Finland

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Remedies Against Revenance: Two Cases from Old Hailuoto (Karlö), North Ostrobothnia, Finland FINNISH DEATH STUDIES ASSOCIATION AUTUMN 2015 Thanatos ISSN 2242-6280, vol.4 2/2015 © Suomalaisen Kuolemantutkimuksen Seura Ry. https://thanatosjournal.files.wordpress.com/2016/1/nunez_remedies_against.pdf Remedies against Revenance: Two Cases from Old Hailuoto (Karlö), North Ostrobothnia, Finland Milton Núñez University of Oulu Abstract Hailuoto is fairly large island in the northern Bothnian Gulf that was settled in the 11th century. A small auxiliary chapel began to operate on the island in the early 15th century and Hailuoto became an independent parish in 1587. Since then Hailuoto has developed its rich own island culture, which includes many tales of apparitions and hauntings. Among them there is a story of the alleged revenance of a man that had hanged himself on the island in the mid-18th century. According to local lore, the deceased could not rest in peace in churchyard consecrated soil and kept wandering about and disturbing people. For this reason his body had to be exhumed and taken by boat and buried in the woods of Hanhinen Island, where a stone setting still marks the grave. Interestingly, the 1761 church registers confirm the burial of the suicided man at that same place. The information about a second unusual burial comes from archaeological research. The excavation of the Hailuoto Church ruins was conducted by Oulu archaeologists during 1985–1987 and produced dozens of late medieval and early modern burials, including a somewhat isolated, coffinless grave that contained the remains of a beheaded adult male. The individual had suffered from severe congenital craniosynostosis (premature cranial suture closure), which had led to considerable head and facial deformation. But even more bizarre was the fact that the skeleton was associated with two wooden stakes: one through his chest and the other right next to his detached cranium. This paper describes and discusses the details surrounding these two unusual burials in the light of archaeological, bioanthropological and ethnohistorical data. Introduction Being an archaeologist specialized in Biological Anthropology, my research deals more with afterdeath than with afterlife. It was nevertheless through my work with human remains that I stumbled into the interesting events described here. Hailuoto (ca. 65ºN 24.7ºE) is a fairly large off-shore island (ca. 200 km!) situated about 20 km west of the city of Oulu, on the North Ostrobothnian coast (Figure 1). Its highest points emerged from the sea early in the 1st millennium AD and, thanks to the region’s powerful isostatic uplift (ca. 1 m/century), Hailuoto had grown to a size suitable for farming some 1000 years later, when the first settlers seem to arrive. As the population increased, a local wooden house was turned into an auxiliary chapel of the mainland parish of Salo (Saloinen) in the early 1400s (Mathesius 1843, 140; Pettersson 1972, 8; Paavola 1988, 10–11), and Hailuoto finally received its independent parish status in 1587. Being an island, Hailuoto has since then developed and preserved a rather unique local culture that has caught the interest of researchers (Paulaharju 1914; Paulaharju 1961; Julku and Satokangas 1988; Markkola and Merilä 1998; Merilä 2003). WWW.THANATOS-JOURNAL.COM ISSN 2242-6280 78(98) FINNISH DEATH STUDIES ASSOCIATION AUTUMN 2015 The local lore contains numerous tales about ghosts and hauntings, including the two unusual burials that will be discussed here. The Luukas Man According to Ahti Paulaharju (1961), the so-called “Luukas man” (Luukkaan mies) is supposed to have hanged himself some 250 years ago. The legend tells that, due to his witchcraft (noituutensa vuoksi), the dead man could not rest in peace in the consecrated ground of the churchyard and was continuously wandering about and disturbing the living – in other words, hauntings by a revenant. For this reason his body had to be exhumed and taken by boat to be buried on Hanhinen Island. His grave is said to be marked by a stone setting known as Äijänhauta (Geezer’s3 Grave) or Lukaan Äijänhauta, at the top of Äijänkangas (Geezer’s Hill), on what used to be Hanhinen Island (Figure 1). Figure1. Map of Hailuoto Island with the configuration of its shores in 1766 and today and the location of sites mentioned in the text: Hailuoto church, Äijänhauta, Kökar, and the city of Oulu, which includes the Haukipudas church. It is based on a 1766 map (Hicks 1988, 38) that depicts the existing settlement and cultivation fields and shows that Hailuoto consisted then of three islands: the main island (M) with the settlement and church, uninhabited Hanhinen (H) with Äijänhauta, and Santonen (S). Interestingly, the official National Land Survey map of Hailuoto shows that at least the places mentioned in the legend, Äijänkangas and Äijänhauta, are real. There is the bog of Hanhisjärvensuo on what once was Hanhinen Island with the Äijänkangas hill and, on its summit, there is the symbol for ancient monuments denoting the location of the Äijänhauta stone setting4. That the place has a spooky reputation is attested by a description of Äijänkangas by a local as “a real scary place, at least at night time with all its restless phenomena”5 (Markkola and Merilä 1998, 40). Even more interesting yet is that some elements of the legend are actually recorded in the church burial records of Hailuoto parish for 1761: 3 It is difficult to find an equivalent for the term äijä. In Swedish it would be something like gubbe. In English one possibility would be “old man”, but not quite. The closest I could come up with was “geezer” in the American sense. 4 The fate of the stone setting is unclear. The archaeologists that were to survey the site in 1976 failed to do it due to bad weather, long distance and the fact that it was less than 500 years based on its position at 5 m a.s.l. (Erä-Esko 1976). Äijänhauta was nevertheless still intact in the 1980s, but Merilä (2003) writes that it now lies under a pile of logs. 5 Finnish original: Kaikin puolin pelottava paikka, ainaskin öiseen aikaan rauhattomine ilmiöineen. WWW.THANATOS-JOURNAL.COM ISSN 2242-6280 79(98) FINNISH DEATH STUDIES ASSOCIATION AUTUMN 2015 On 25/1 in this parish took place the deplorable event of farmer Henr. Pramila hanging himself; since it was a suicide, on 10/3 he was buried aside in the woods of Hanhis Hill by executioner Rönblad 6 (HisKi Project database, Hailuoto, 25th January 1761). The entry makes no mention about a churchyard burial and subsequent exhumation, but the final burial on Hanhinen Island is there. The question that arises is whether the first part of the legend dates back to 1761, or if it is just an addition acquired during the past 250 years. The 44-day interval between death and burial would seem long enough for burial, exhumation and reburial. On the other hand, according to the Code of 1734, the corpse of suspected suicide victims had to remain unburied until there was an inquiry and a ruling on the person’s state of mind (Persson 1998, 124–125; Miettinen 2012, 109–110), which could take some time. If the “self-murderer” was deemed sane it meant a burial aside in the forest, if not a quiet burial at the churchyard fringes (Luef and Miettinen 2012; Miettinen 2012, 11). It was perhaps during this waiting period – possibly further stretched by frozen soil – that the legend of the hauntings arose. At any rate, the tales about hauntings and burying the suicide victim on a separate island suggest fear and some sort of preventive measure against the potential revenance of someone that had undergone an unnatural death. Suicide was regarded as a grave condemnable sin in medieval and early-modern Europe, including the Swedish Kingdom of which Finland was then part (MacDonald and Murphy 1990; Minois 1995; Seabourne and Seabourne 2001; Luef and Miettinen 2012). Self-murder was equated with other severe crimes like arson, bestiality, incest, murder, sodomy and witchcraft. According to King Kristoffer’s Law from 1442 (Konung Kristoffers landslag), the corpse of self- murderers was to be taken to the forest and burnt in a pyre, but there was a clause allowing those that were not mentally sound when committing suicide to be buried at the fringes of the churchyard (Luef and Miettinen 2012, 107; Werner 1998, 34–38; Oravisjärvi 2011; Miettinen 2012, 8). Although King Kristoffer’s Law officially remained in force until the 1734 Code was implemented in 1736, the treatment of self-murderers had begun to become more lenient by the end of the 17th century: corpses were seldom burnt and the executioner merely buried them at an isolated place in a bog or forest (Werner 1998; Jarrik 2000; Miettinen 2012). This was the procedure prescribed for mentally sound self-murderers in the new 1734 Code, and evidently the one applied in 1761 to farmer Pramila, the Luukas man. It is worth mentioning that rulings in favor of insanity were common in unclear cases (Werner 1998, 73; Miettinen 2012). Nevertheless, the legislation aimed to punish self-murderers by effectively severing all their secular and religious links with the community, and it was supposed to function as a powerful determent for future suicides. By prohibiting their burial in consecrated ground self-murderers were denied the possibility of salvation, but at the same time people believed that those individuals became restless souls that could return to haunt the living (e.g. Pentikäinen 1969; Achté and Lönnqvist 1982; Persson 1998, 102). Haavio cites an interesting comment about such souls by a North Ostrobothnian man born in 1862: “Restless souls are those that have killed themselves, who fly in the air until the actual death date that that had been decided by God.”7 (Haavio 1948, 33; see also Nygård 1998, 134) It is possible that the legislators and judges were aware of the people’s fears and adopted certain antirevenance elements like burial in isolated places and corpse burning – sometimes even sentencing stakings (Miettinen 2012, 14–15; Sandén 2014, 33–34).
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